AIブッダ 禅 経典データベース

16. Discussion of the lifting of the legal procedure of condemnation “It may be, monks, that the Sangha has done a legal procedure of condemnation against a monk, that he then conducts himself properly and suitably so as to deserve to be released, and that he then asks for the lifting of that procedure. The monks consider, ‘The Sangha has done a legal procedure of condemnation against this monk. He has conducted himself properly and suitably so as to deserve to be released, and now asks for the lifting of that procedure. Well then, let’s lift that procedure.’ They lift that procedure— illegitimately and with an incomplete assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—illegitimately and with an incomplete assembly.

When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having accused the person of their offense, it’s done after having reminded the person of their offense, it’s done after having charged the person with their offense. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly.

but conceals those he didn’t remember. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals those offenses he previously remembered, but not those he didn’t remember. He’s to be sent back to the beginning.

“Don’t go back along this path, go along that one.” And he sent him down a different path. The two men thought, “Why is it taking that one man so long to arrive?” As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. They approached him, bowed, and sat down. The Buddha gave them a progressive talk … and they had become independent of others in the Teacher’s instruction. And they said to the Buddha, “Wonderful, sir … Please accept us as lay followers who have gone for refuge for life.” The Buddha then said to them,

‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’ On the invitation day, a monk may have committed an offense entailing confession. … an offense entailing acknowledgment. … an offense of wrong conduct. … an offense of wrong speech. Some monks regard it as an offense of wrong speech, but others as an offense entailing suspension. The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’

He then has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks. The group of twelve on “as expected” is finished. 11. The group of twelve on business A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made.

Well then, let’s lift that procedure.’ They lift that procedure— illegitimately but with a unanimous assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly. Well then, let’s lift that procedure.’ They lift that procedure— legitimately but with an incomplete assembly. He then goes to yet another monastery.

He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others.

“Don’t go back along this path, go along that one.” And he sent them down a different path. The four men … the eight men … the sixteen men thought, “Why is it taking those eight men so long to arrive?” As they were walking along that path in the opposite direction, they saw the Buddha seated at the foot of a tree. They approached him, bowed, and sat down. The Buddha gave them a progressive talk … and they had become independent of others in the Teacher’s instruction. And they said to the Buddha, “Wonderful, sir …

On the invitation day, a monk may have committed an offense of wrong speech. Some monks regard it as an offense of wrong speech, but others as a serious offense. … Some monks regard it as an offense of wrong speech, but others as an offense entailing confession. … Some monks regard it as an offense of wrong speech, but others as an offense entailing acknowledgment. … Some monks regard it as an offense of wrong speech, but others as an offense of wrong conduct. The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’” 24. Setting aside an offense, etc. “It may happen on the invitation day that a monk announces in the midst of the Sangha:

For that monk the robe season ends when the robe is finished. A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision. A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.”

There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—legitimately but with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure— in a legitimate-like way and with an incomplete assembly. He then goes to yet another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—in a legitimate-like way and with an incomplete assembly. Well then, let’s lift that procedure.’ They lift that procedure—

He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he doesn’t conceal those offenses he was previously sure of,

admits right then and there that he’s been ejected for not recognizing an offense, admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one,

‘Please, venerables, I ask the Sangha to listen. I know about an offense, but not who the offender is. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony.’ They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony is for monks who are pure. If you know the offense, but not the offender, then say now who it is that you suspect.’ It may happen on the invitation day that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know of an offender, but not what the offense is. If the Sangha is ready, it should do the invitation ceremony without the offender.’

He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost. A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed. A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected.

in a legitimate-like way but with a unanimous assembly. “It may be that the Sangha has done a legal procedure of condemnation against a monk, that he then conducts himself properly and suitably so as to deserve to be released, and that he then asks for the lifting of that procedure. The monks consider, ‘The Sangha has done a legal procedure of condemnation against this monk. He has conducted himself properly and suitably so as to deserve to be released, and now asks for the lifting of that procedure. Well then, let’s lift that procedure.’ They lift that procedure— illegitimately but with a unanimous assembly. He then goes to another monastery. There too the monks consider, ‘The Sangha has lifted a legal procedure of condemnation against this monk—illegitimately but with a unanimous assembly.

The group of six on wishing in regard to the legal procedure of ejection for not making amends for an offense is finished. The forty-three kinds of conduct “A monk who’s had a legal procedure of ejection for not making amends for an offense done against himself should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of ejecting him for not making amends for an offense.

but conceals those he was unsure of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. He’s to be sent back to the beginning.

admits right then and there that he’s raped a nun, admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a hermaphrodite, then the consent should be given to someone else. If, after the consent has been given to him, the monk who is conveying the consent goes away while on his way to the legal procedure, then the consent hasn’t been brought. If, after the consent has been given to him, the monk who is conveying the consent disrobes while on his way to the legal procedure … or admits that he’s a hermaphrodite while on his way to the legal procedure, then the consent hasn’t been brought. But if, after the consent has been given to him, the monk who is conveying the consent goes away after reaching the Sangha, then the consent has been brought. And if, after the consent has been given to him, the monk who is conveying the consent disrobes after reaching the Sangha … or admits that he’s a hermaphrodite after reaching the Sangha, then the consent has been brought.